When unconscious became conscious this is Samadhi

New Testament is much more dominated by Paul September 20, 2011

We should remember that the New Testament, as we have it, is much more dominated by Paul than appears at first sight. As we read it, we come across the Four Gospels, of which Jesus is the hero, and do not encounter Paul as a character until we embark on the post-Jesus narrative of Acts. Then we finally come into contact with Paul himself, in his letters. But this impression is misleading, for the earliest writings in the New Testament are actually Paul’s letters, which were written about AD 50-60, while the Gospels were not written until the period AD 70-110. This means that the theories of Paul were already before the writers of the Gospels and coloured their interpretations of Jesus’ activities. Paul is, in a sense, present from the very first word of the New Testament.


Paul vs. JESUS July 23, 2011


Jesus predicts that God will send a human being to Earth November 28, 2010

“The two Greek verbs `akoub’ and `laleo’ therefore define concrete
actions which can only be applied to a being with hearing and speech
organs. It is consequently impossible to apply them to the Holy

For this reason, the text of this passage from John’s Gospel, as
handed down to us in Greek manuscripts, is quite incomprehensible, if
one takes it as a whole, including the words `Holy Spirit’ in passage
14, 26: “But the Paraclete, the Holy Spirit, whom the Father will
send in my name” etc. It is the only passage in John’s Gospel that
identifies the Paraclete with the Holy Spirit.

If the words `Holy Spirit’ (to pneuma to agion) are omitted from the
passage, the complete text of John then conveys a meaning which is
perfectly clear. It is confirmed moreover, by another text from the
same evangelist, the First Letter, where John uses the same
word `Paraclete’ simply to mean Jesus, the intercessor at God’s side.
According to John, when Jesus says (14, 16): “And I will pray the
Father, and he will give you another Paraclete”, what He is saying is
that `another’ intercessor will be sent to man, as He Himself was at
God’s side on man’s behalf during his earthly life.

According to the rules of logic therefore, one is brought to see in
John’s Paraclete a human being like Jesus, possessing the faculties
of hearing and speech formally applied in John’s Greek text, Jesus
therefore predicts that God will later send a human being to Earth to
take up the role defined by John i.e. to be a prophet who hears God’s
words and repeats his message to man. This is the logical
interpretation of John’s texts arrived at if one attributes to the
words their proper meaning.”

Maurice Bucaille, The Bible, the Qur’an, and Science
Islamic Book Service (January 1, 2001), pp. 113-5


Democracy July 9, 2009



Feminine Gender of the Holy Spirit April 9, 2009

In the most ancient of the rare Old Syriac copies, the Siniatic Palimpsest, from the 4th or 5th century, found in the Covenant of St. Catherine in the Sinia by Mrs. Anes Lewis and transcribed by Syriac Professor R.L. Bensly of Cambridge University in 1892, the words of Jesus in John 14:26 read:


“But She—the Spirit-the Paraclete whom He will send to you-my Father-in my name—She will teach you everything; She will remind you of that which I have told you.”


Grammar Confuses the Nature of the Holy Spirit September 10, 2008

Much of the confusion among English-speaking peoples (and in English translations of the Bible) regarding the nature of the Holy Spirit centers on the Greek language’s use of gender pronouns. Greek, like the Romance languages (Spanish, French, Italian and others), uses a specific gender for every noun. Every object, animate or inanimate, is referred to as being either masculine, feminine or neuter.

A noun’s gender is usually arbitrary and has nothing to do with whether it in reality refers to something masculine or feminine. For example, in French a book, livre, is referred to in the masculine sense, as a “he.” In German, a girl, mädchen, is referred to in the neuter sense, as an “it.” By contrast, in English, nouns that aren’t specifically masculine or feminine are referred to as “it.”

In the New Testament, the words used most often in reference to the Holy Spirit are a mixture of masculine and neuter. The Greek word parakletos is translated “Comforter” or “Helper.” The comforter that Christ promised He would send to the disciples in the 14th, 15th and 16th chapters of John is a masculine word and thus would be referred to by the pronouns “he,” “him,” “his” and “himself” throughout those chapters. However, this is strictly a grammatical tool and not a statement on the nature of the Holy Spirit.

The other word used most often of the Holy Spirit is the Greek word pneuma. It is translated as “breath” or “spirit” and means breath, breeze, wind or spirit. It is the root of our modern word pneumatic, meaning pertaining to or operated by air or wind. Pneuma is a grammatically neuter word and thus should be referred to in English by such neuter terms as “it,” “its” or “itself.”

The translators of the King James Version, influenced by the Trinity doctrine, generally mistranslated pronouns referring to pneuma as masculine rather than neuter. There are a few exceptions in the KJV in which the translation was properly handled, such as Romans 8:16: “The Spirit itself beareth witness with our spirit, that we are the children of God.”

Later English translations of the Bible, following the lead of the King James Version, translated references to the Holy Spirit as masculine, thus it is almost always referred to as “he” or “him” in modern versions. GN

— Scott Ashley–


The Divine Light July 12, 2008

“It is exactly the beginning of parousia in the holy souls, the
beginning of the revealing at the end of times, when God will be
disclosed to everyone in this distant Light.”

“The most magnetic of all religious symbols is the light, the light
that radiates everywhere within and without — the light that never
was on land or sea. Great mystics have realized the Peerless One in
the form of Light. Moses saw the burning bush and received the word
of God. The Upanishad seers saw It as Jothi Aham — the Splendor in
the self.” – Hinduism Today

“The Bible is seen to be full of terms about light. Lossky tells us
that “for the mystical theology of the eastern Church these are not
metaphors, rhetorical figures but words expressing a real aspect of
godliness.” “The godly light does not have an abstract and
allegorical meaning. It is a data of the mystical experience.” The
author then referred to “Gnostics”, the highest level of godly
knowledge [that] is an experience (a living) of the noncreated light,
where the experience itself is the light: in lumine tuo videbimus
lumen (in Your Light we shall see light.)”

Eternal, endless, existing beyond time and space, it appeared in the
theophanies of the Old Testament as the Glory of God. The Glory
is “the Uncreated Light, His Eternal Kingdom.” Being bestowed to the
Christians by the Holy Spirit, the energies appear no longer as
external causes but as grace, as inner light.” Makarius the Egyptian
wrote: “It is . . . the enlightenment of the holy souls, the
steadiness of the heavenly powers” (Spiritual Homilies V.8.)

“The godly light appears here, in this world, in time. It is
disclosed in the history but it is not of this world; it is eternal,
it means going out from the historical existence: `the secret of the
eight day’, the secret of the true knowledge, the fulfillment of the
Gnosis . . . It is exactly the beginning of parousia in the holy
souls, the beginning of the revealing at the end of times, when God
will be disclosed to everyone in this distant Light.”

Dan Costian, Bible Enlightened

———— ——— ——— ——— ——

“Cultivating the Awareness of the Light Within

The heart and mind can find peace and harmony by contemplating the
transcendental nature of the true self as supreme effulgent light

From the Yoga Sutra of PATANJALI, second century B.C.

Patanjali is often called the father of yoga because he was the first
person to codify and write down yoga practices. In this meditation
instruction, he is telling us to let go of all distracting sights,
smells, and sounds and meditate on our spiritual nature, our luminous
true self. He is telling us to look inside and experience the
radiance within.

All cultures, peoples, and religious groups through all times have
talked about the phenomena of light in the context of the religious
or mystical experience. Those who have seen visions of holy beings
typically see them surrounded by white light. People have always
described going to the light, finding the light, being called by the
light, dissolving in the light. We read about light in The Egyptian
Book of the Dead as well as The Tibetan Book of the Dead. Men, women,
and children who have had classic near-death experiences vividly
describe arriving in a place of white light; they speak of themselves
and others as being bathed in white light.

Prior to being described as the light of any religion, light was just
light. Light is a part of the primary source material. Later, as the
history of mankind developed, the concept of light became
institutionalized; it was then interpreted according to cultural and
religious beliefs. Pure light thus became light of God, light of
truth, light of Buddha, light of Jesus, cosmic light, and ocean of
light depending upon where you were born and what you were taught.

Light, however, is constant. It is fundamental energy.

The New Testament, referring to John the Baptist, reads: “He came for
testimony, to bear witness to the light that all might believe
through him.” Later Jesus says, “Put your trust in the light while
you have it so that you may become sons of light.”…

British mystic George Fox, who founded the Quaker religion, used the
term “inner light” to describe our ability to personally experience
God within ourselves. He himself had such an experience, which left
him with the lifelong conviction that everyone can hear God’s voice
directly without mediation by priests or church ritual. This is the
central tenet of the Society of Friends.

According to Buddhism, all beings are imbued with a spark of inner
divine light. In describing our original Buddha-nature, we use such
phrases as innate luminosity, primordial radiance, the unobscured
clear natural mind, and the clear light of reality…. The Jewish
mystics use similar words when they speak of the inner spark or the
spark of God. The Koran, referring to man, talks about the little
candle flame burning in a niche in the wall of God’s temple.

Almost inevitably a spiritual search becomes a search for divine or
sacred light. By cultivating our inner core, we search for this light
in ourselves as well as the divine.”- Lama Surya Das, Awakening to the Sacred

“We are now Sahaja Yogis but we were ordinary human beings. We had no
Light within us. Now the Light comes within us and we see the Light
then what do we become? We have to become the Light itself. Christ
was the Light. He did not have to become. We have to become the
Light. And now you have to guard on the way this Light might get
disturbed, might be reduced or maybe completely extinguished.

So carrying on yourself with this Light first thing you should
know that if you see the Light is not proper means you are not the
Light. You have to become the Light. When you are the Light, then in
that Light you can easily see how your mind works, what ideas it
gives, what affects your mind while you’re ascending. Is this the
worry or is this the responsibility that you have? Or is this from
the bad habits you had, that there is an impediment in your growth as
a spiritual personality?

So you have to guard yourself all the time and see for yourself how
you are progressing. It’s a very beautiful journey — very, very
beautiful journey.”

Sri Mataji Nirmala Devi
Rome, Italy — April 11, 1993


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